Increasing brainpower

We can improve our brain’s memory, creativity, and intelligence by our own conscious effort and free will. Even though our brain is made of nerve tissues, it can grow if it is used, just like a muscle. Scientists are constantly amazed at its plasticity “ the ability to grow. Even for people over 80 years old, significant life-quality improvements can be achieved through intellectual activity.

Researchers at the University of California-Los Angeles studied the brains of 20 dead people. After examining the dendrites (tree-like communicating arms between muscles), they discovered that their length increased proportionally with a person’s education and lifestyle. Those with a college education and a mentally active lifestyle had longer dendrites than those with less education and an intellectually inactive lifestyle.

Animal studies seem to confirm the same result. For example, rats exposed to maze learning show an increase in dendrite growth and enhanced problem-solving ability. They form new synapses between neurons, which facilitates further learning. When they are moved to dull, non-challenging environments, dendritic material decreases and synapses regress. Neurons can grow and change throughout one’s life.

French philosopher and mathematician Rene Descartes (1596-1650) once said: It is not enough to have a good mind. The main thing is to use it well.(1) In this ever-changing information society, successful adaptation depends on expanding our minds through learning and creativity. Knowledge helps us advance to happiness, because happiness usually is tied to less stress (in our career or daily life), gives us greater travel and leisure opportunities, more autonomy and even more money. Love grows in a relaxed and happy atmosphere, so even emotional well-being depends on improving our brainpower.

By stimulating our brain more intensively, a curious thing happens: The inter-connections between neurons increase by developing new dendrites. These surplus connections make our brain work better, improve our memory, and protect us against diseases like Alzheimer’s by providing alternative connections.

Learning and brainpower

An increased sense of self-confidence and awareness originates from a large fund of knowledge. Even the number and variety of friends we have is directly proportional to the number of topics of interest and discussion we acquire. Knowledge also improves our ability to foresee future political, economic, and historical trends. Moreover, an improved understanding of history and cultures help us avoid the hazard of prejudice.

Understanding the world is like a jigsaw puzzle. The more pieces that we can fit in, the clearer the image and the greater the urge to learn and fill in more pieces. The more we learn, the more we wish to continue learning. Increasing knowledge is like an avalanche; for it gains a momentum of its own once it starts. Perseverance and some initial prompting are required, but the rewards soon pay off. Minds are kept young by continual use, and mentally active people tend to live longer. Learning is as important to our brain as exercise is to our body. Hence the process of learning should not cease right after graduating from high school or college.

Students are presented with an enormous amount of information to learn and memorize during the academic year. During vacation time, however, they shy away from reading or learning even about non-curricular topics because of the mistaken notion that the brain has a limited capacity and that new information will overwrite previous information. The brain has a virtually unlimited capacity to absorb, sort, and retain information. But stimulation is required. An athlete improves by exercise and training; the brain gets into shape the more it is used.

According to Life magazine’s July 1994 feature article on Brain Calisthenics, Golden claims that exercising your brain may do as much for your health as exercising your body. Research on an elderly group of nuns in Minnesota revealed that a daily diet of brain games kept them healthy, youthful, and relatively free from Alzheimer’s and other degenerative brain disorders. And, they were happy, active, and mentally sharp well into their nineties. Researchers attribute this to the brain’s capacity to grow new connections after receiving the proper kind of stimulation. Although the connection between continued brain activity and health remains unclear, we can say that neural stimulation seems to have a direct role in keeping the brain and body balanced, energetic, and healthy. And, it is surmised that increased brain stimulation provides more pronounced and long-lasting benefits.

We can increase our dendrites by engaging in newer activities. When we learn something, we use our whole brain and build new brain circuits. But once something becomes a routine, we only use a small portion of our brain, leaving the rest to atrophy. To prevent the loss or actually to increase the number of dendrites, they must be stimulated. In a Life magazine interview published in July 1994, Arnold Scheible, head of UCLA’s Brain Research Institute, suggested: The important thing is to be actively involved in areas that are unfamiliar to you. Anything that’s intellectually challenging can probably serve as a kind of stimulus for dendritic growth, which means it adds to the computational reserves in your brain.

However, the article pointed out a caveat for the occasional brain developer. It seems that although learning a new skill creates more neural dendritic connections, the growth stops once the skill is learned and the new connections may actually atrophy. Thus, the brain needs random and interactive exercise so that it cannot learn the exercise so well that it becomes a routine and so that it can better learn new things continually.

Learning is an art that requires practical tools to gather a broad knowledge base. For example, Dr. S. Ray has an interesting suggestion: Look up unfamiliar words in the dictionary and then write a reminder by the word indicating where you encountered it, whet-her in a book, a newspaper, or a conversation. If you saw it in Newsweek, write NW beside the word. If your professor mentioned it, write his name next to the word. If you come across a word in this article, put a smiling face near it. Next time you encounter this word, your previous annotation will help you form a better association and you will remember the word better.

Once you start learning new words, it is a pleasant surprise to encounter them again. Each new word becomes a personal friend that reinforces a memory. Consider the dictionary one of your most interesting friends. The more words we learn, the more we become aware of our surroundings. Words enrich our memory. Words form the thread on which we string our experiences, said the British philosopher Aldous Huxley (1894-1963).

Physical activity and brainpower

Physical activity increases mental function. Exercise induces the growth of capillaries (tiny blood vessels) in the brain. Aging can lead to the brain receiving less blood. Exercise throughout life works against the decreased mental functioning associated with old age. Yet, one must not overemphasize physical exercise.

In their book Healthy Pleasures, Ornstein (a psychologist) and Sobel (a physician) argue that our current health practices should be shifted toward a more intellectual approach. They claim that diets and physical exercises can punish and even harm the body, and that they might have side-effects and only a limited effectiveness. They opine that some of the rigorous body controls we tend to practice are more linked to the Protestant work ethic than real health benefits. Hence going to the gym is a work-out.

Stress and brainpower

One side-effect of stress is dullness in the brain. Therefore, whatever removes stress increases brainpower. There are several relatively new methods to improve brainpower (intelligence, creativity, learning ability). For example, listening to a precise combination of audio signals embedded on a cassette or CD beneath soothing music and environmental sounds can give the brain a very specific audio stimulus that gently creates deep meditation, removes stress, and creates emotional healing at a deep level. This causes new connections to be created in the brain.

This is accompanied by a deep, trance-like meditative state in which the brain produces a whole host of pleasurable neurochemicals, such as endorphins. Such a trance or meditation can be attained easily during deep and concentrated prayer. A soothing and relaxing atmosphere can be achieved during chanting, remembrance, or reciting holy texts and hymns.

The new pathways caused by these meditative states connect and synchronize the brain’s hemispheres, thereby causing whole brain functioning. The improvements in brainpower include learning, intuition, mental clarity, creativity, focus and concentration, and intelligence. This research is backed by Centerpointe Institute, which has a commercial product (Holosync) based on the above principle.

Stress also is tied to the burdens we are obliged to carry. Usually we think that we control our lives entirely and thus can control everything around us. As this is not even near the truth, the resulting condition is stress accompanied by depression. Again, a fine balance between faith in destiny and free will help us remove this stress and live an alleviated and spiritually relieved life. Said Nursi analyzes this concept in his Twenty-sixth Word.(2)

In addition to removing stress, the nervous system’s reorganization of itself to a new and higher level increases the stress threshold. At that point, many uncomfortable, dysfunctional feelings and behaviors go away, even if they might have been persistent until then. This is a deep and dramatic change in mental health: the release of anger, fear, and sadness, as well as the release of self-defeating behaviors, childhood traumas, and limiting decisions. Once these are gone, we can expect better relationships to emerge.

Thus it is like a virtuous cycle, because people who reach higher levels want to move to deeper meditation levels, just as athletes increase their mileage after mastering a certain distance. In these in-creased levels, the mind expands, grows, and becomes self-aware to a greater extent. Perhaps it also experiences a deeper meditative experience.

Health and brainpower

Adding years to your life and life to your years have always been challenging. The first one has been achieved for some, as life expectancy in developed countries increased by 30 years during the twentieth century due to improved food supply, housing, medicine, and many other factors. However, research in the last few decades proves that one can become even smarter by dendrite generation. At first, researchers told us that life-long physical training was one way to keep in good health. Now, since scientists know that the brain can be developed and enlarged, brain calisthenics have become even more important. The age-old dilemma of mind over matter has been resolved in favor of the mind.

A group of researchers has demonstrated that pleasure and positive states of mind are better for our health. This new intellectual approach to health is not only more powerful, but also has no side effects. Central to this claim are recent findings that even getting an education may add as much as 10 years to your health. That is why National Geographic featured John de Rosen in its 1986 book The Incredible Machine, which discussed old age. De Rosen, an artist, continued to paint until the week he died at age 91. The book notes: Some scientists believe that retirement to a sedentary lifestyle initiates or aggravates medical problems, thus shortening life. According to a study of retired people, adults over 65 can learn a creative skill, like oil painting, as readily as younger students. So retiring from a job in a sense means retiring from life unless supplemented by some other (preferably new) activity.

Investigating mental processes and brain efficiency

With their new imaging machines, scientists literally look into the brain and photograph the paths of mental processing to learn how the brain handles information. Each of the 100 billion neurons has dendrites (receptors), a central processor, and a cable to send the messages to the next neuron. Some years ago, scientists thought that these physical aspects were fixed at birth. Then Marion Diamond, a pioneer brain researcher who dissected Einstein’s brain, published Enriching Heredity. In it, she claimed to have found that the key areas of Einstein’s brain were very rich in dendrites due to the increased usage, and thus established that the brain is not fixed by heredity.

Another aspect of brainpower is efficiency. Dr. Richard Haier, a professor of psychology at the University of California, Irvine School of Medicine, used PET (positron emission tomography) scan images of brain metabolism to indicate mental efficiency. Newsweek (29 February 1988) reported his finding that smarter brains use less energy. Wired (May 1994) introduced to the general public his first works using PET to analyze the brain changes of Tetris players. In this article, he revealed the importance of neural efficiency. In other words, give a smart brain a hard cognitive task, like Tetris, and it will quickly learn to solve it using less of the brain and less rigorously. Less efficient brains seem to have difficulty localizing the task to the most appropriate processing centers. Therefore, there is wasted brain energy and needless redundancy (noise) in neural-net processing activity.

Newsweek (27 March 1988) featured Haier’s PET scans of SAT (Scholastic Aptitude Test) takers. The outcome seemed to differentiate be-tween sexes. Smart men who scored above 700 on the SAT math section worked their brains harder (less efficiently) than smart women. The PET images reveal how efficiently the brain works when processing a cognitive task. Therefore, before and after PET images may show how smart the brain, or neural-cognitive system, is as a function of how fast it learned how to minimize extraneous brain processing areas and focus energy on smaller, more productive areas.

We have been led to believe that we use very little of our brain. Ironically, the smarter the person is, the less of his or her brain seems to be involved in any particular task. It seems that dendrites use the shortest or most feasible path possible, and that the more numerous and longer the dendrites are, the more likely they are to have shorter paths between the nodes in the brain’s neural network. When the mind starts to process a task, it apparently engages a greater area of the brain to feel it out. However, the smarter brain-mind system will narrow in on the brain’s most appropriate processing area(s). Then, the rest of the brain is released to do something else, such as noisy chatter or just rest (which is rare). A less intelligent system might use more of the brain than is necessary. This may create a source of noise on the neural-net that distracts, disrupts, or derails the fast and efficient (consistent and accurate) data processing by the appropriate brain center(s).

Brain efficiency seems to be highly correlated with intelligence (or brainpower). Apparently, the less moving parts the less friction and noise! This would agree with certain research findings of meditators whose quieter and more alpha- and theta-dominant brains appear to be better at various cognitive and mental reflex tasks.

Conclusion

In conclusion, brainpower depends on many things: daily diet, physical and mental exercise, emotional state, stress, heredity and so on. It is not fixed or static, but has the ability to change and progress, so one can improve it by a combination of techniques that suit the individual. The discovery of new or improving existing techniques is open for further research in cognitive science.

Footnotes

1. http://serendip.brynmawr.edu/Mind/Descartes.html#Descartes.
2. The Words is available online at:www.sozler.com.tr/risnur/warning_word.htm.

References

• Centerpointe Institute, Holosync, http://www.trans4mind.com/holosync/.
• Diamond, Marion. Enriching Heredity: The Impact of the Environment on the Anatomy of the Brain. Free Press: 1988.
• Ornstein, R. and D. Sobel. Healthy Pleasures. Addison-Wesley, 1989.
• Poole, R. M. (ed.) The Incredible Machine. National Geographic Society: 1992.
• Report from the Biomedical Newsletter. Lippincott-Raven Publishers, n.d.
• Sahelian, Ray. Be Happier Starting Now: A Medical Doctor Explores the Fascinating Field of Happiness. Longevity Research Center: 1995. See Chapter 9.
• www.brain.com.

Currently, some religious scholars in the Islamic world denounce music. This paper analyzes the Islamic perspective on music and singing, and concludes that using music as a therapeutic agent in medicine is not forbidden.

Documented evidence shows the power of music can be tapped to heal the body, strengthen the mind, and unlock the creative spirit. Published papers and journal articles offer dramatic accounts of how doctors, musicians, and healthcare professionals use music to deal with everything from anxiety to cancer, high blood pressure, chronic pain, dyslexia, and even mental illness. During childbirth, music can relieve expectant mothers’ anxiety and help release endorphins, the body’s natural painkillers, and thereby dramatically decrease the need for anesthesia.

Exposure to sound, music, and other acoustical vibrations can have a lifelong effect on health, learning, and behavior, for such exposure stimulates learning and memory and strengthens one’s listening abilities. Music has been used as a treatment or cure from migraines to substance abuse.

One thousand years ago, Muslim physicians were in the forefront of medicine and used innovations and therapeutic techniques that are now considered modern. They treated mental illnesses by confining patients in asylums with twenty-first-century techniques of music therapy. In Fez, Morocco, an asylum for the mentally ill was built early in the eighth century, and asylums for the insane were built in Baghdad (705), Cairo (800), and Damascus and Aleppo (1270). In addition to baths and drugs, the mentally ill received kind and benevolent treatment, and were exposed to highly developed music-based therapy and occupational therapy. Special choirs and live bands were brought daily to present singing, musical, and comical performances to patients.

Malik al-Mansur Sayf al-Din Qalawun built the al-Mansuri hospital in Cairo (1284). Its most outstanding characteristic was that, just like today’s advanced hospitals, provisions were made to entertain patients with light music. Professional storytellers were appointed to narrate stories and jokes (radio, TV, and computers perform these functions today). People who called the faithful to prayer would sing religious songs in their melodious voices before the morning call to prayer; so that afflicted patients might forget their suffering. This hospital still renders such services today.

Medical benefits

Music therapy has been lost for more than 1,000 years in the Muslim world and in the West. In the last three decades or so, the West has shown tremendous interest in using music therapy to treat several diseases and ailments. No one knows exactly how music heals, but it looks like our brains are wired to respond to it.

Dr. Clive Robbins, a co-founder of the Nordoff-Robbins Center for Music Therapy at New York University in New York City, says: “There is something intrinsically musical about the brain’s neurological structure and the muscular function of the human organism. At a nonverbal level, music activates our minds, integrates our attention, and seems to help regulate some body functions.”(2) He has treated a child afflicted with cerebral palsy with music therapy in order to teach the child how to balance his body, coordinate his limbs’ movement, and communicate. It has made him motivated and intent.

The right song seems to work in more than one way-distracting us from pain, boosting one’s mood, reviving old memories, and even prompting the body to match its rhythms. Music has long been appreciated for its calming effects, but new research shows it also may have the power to restore and keep us healthy. Soothing sounds, from Tibetan chants to Beethoven symphonies, are being given scientific credit for preventing colds, easing labor pains, and even boosting anti-aging hormones. One study found that surgery patients who listened to comforting music recovered more quickly and felt less pain than those who did not. The International Journal of Arts Medicine reports that infants in intensive care units go home three days earlier, eat better, and gain more weight if the staff talks and sings to them.

Clinical studies and anecdotal evidence from music therapists suggest that the sound of music is soothing and comfortable. For example, music is credited with lowering cortisol, a stress hormone, as much as 25 percent; boosting endorphins, the body’s natural opiates or feel-good drugs; reducing pain after surgery and reducing the need for sedatives and pain relievers; making patients recover from surgery faster and with less pain; possibly preventing colds; raising blood levels of Immunoglobin A (immune system fighter) to a whopping 14.1 percent; and easing labor without drugs. It also seems to help premature infants in intensive care; stimulate the brain’s neural connections and promote children’s spatial ability and memory; lower blood pressure as much as 5 points, reduce heart rate, improve cardiac output, and relax muscle tension; and manage non-pharmacological pain and discomfort.

But these are not all of its benefits, for research shows that music also improves the mood and mobility of people with Parkinson’s, decreases nausea during chemotherapy, helps patients participate in medical treatment, decreases length of hospital stay, relieves anxiety and reduces stress, eases depression, enhances concentration and creativity, brings positive changes in mood and emotional states, increases awareness of self and environment, gives a sense of control over life through successful experiences, provides an outlet for expressing feelings, improves memory recall and thereby contributes to reminiscence and satisfaction with life. In addition, music therapy may allow for emotional intimacy with families and caregivers, relaxation for the entire family, and meaningful time spent together in a positive, creative way.

Exciting new research suggests that our brains respond to music almost as if it were medicine. Music may regulate some body functions, synchronize motor skills, stimulate mind and even make us smarter. According to Suzanne Hanser, D. Ed., a lecturer at Harvard Medical School’s Department of Social Medicine: “There is no set prescription or a particular piece of music that will make everyone feel better or more relax. What counts is musical taste, kinds of memories, feelings and associations a piece of music brings to mind. Some people relax to classical music, others like the Moody Blues. The key is to individualize your musical selections.”(3)

Depression

Research conducted at the Stanford University School of Medicine provides some interesting results. For one group of 20 people aged between 61 and 86, moods rose and depression fell when they listened to familiar music they selected, on their own or with the help of a music therapist, while practicing various stress-reduction techniques. A control group who missed out on the music and the exercises saw no improvement during the 8-week study period. It helps to perform gentle exercises, depending on one’s fitness level, while the music plays. Movements should be light and flowing. Breathe to the music, and gently come to rest when the music ends.

Insomnia

A study from the University of Louisville School of Nursing Research indicates that 24 out of 25 people with sleeping problems nod off more quickly, sleep longer, or get back to sleep more easily after listening to classical and New Age music. The music must be quiet and melodic, have a slow beat and few, if any, rhythmic accents. To be effective, one should skip the after-dinner coffee or tea and avoid telephone calls and TV after 9 p.m. Softer and quieter music should be played as bedtime approaches. Listen to the music in bed with a tape recorder or a CD player equipped with a silent on/off switch. One should lie quietly and take even, deep breaths.

Stress

Many studies have found that soothing melodies can ease anxiety and quiet both blood pressure and heart rate even under very stressful conditions. Everyday stress also responds to music. Select music that grabs your attention and, at the same time, relax your body so that all of your worries slip away. Slow music, like a love song sung by an accomplished singer or a calm instrumental piece may be perfect. If a slow tune gives your mind time to fret or obsess, switch to something livelier. Sit or lie down in a comfortable position and where you will not be disturbed. After a few minutes, perform a relaxation exercise.

Pain

One Yale University School of Medicine study found that people who listened to their favorite music while awake during a surgical procedure needed smaller amounts of sedatives and pain medication than those who did not. Music therapists and researchers say that physical discomfort from post-operative pain to chronic aches can be eased with flowing melodies and distracting rhythms. Dr. Alicia A. Clair, a board-certified music therapist and professor and director of music therapy at the University of Kansas in Lawrence, says that music can bring transitory relief from short-term and long-term pain and discomfort, such as arthritis and osteoporosis. Gentle and soothing stress-reducing music, which can relax and distract the mind, is helpful. Martha Burke, a board-certified music therapist in Durham, North Carolina, says: “Gently flowing music or music with a slow, steady pulse can help promote relaxation, which can then alter a patient’s perception of pain. Soothing music can lower the heart rate and breathing rate, leading to further relaxation, and reduces tension that comes with the pain. We know music is so incredibly complex–it has tempo, rhythm, melody, and harmony. And so it stimulates the brain in many ways at once.”(4)

Brain damage

Samuel Wong, a Harvard-trained physician based in New York City, plays musical instruments to help patients with brain damage (from strokes) and Alzheimer’s reconnect to the world. He is also music director of the Hong Kong Philharmonic and the Honolulu Symphony. “When brain damage (from stroke, Alzheimer’s, etc.) leaves a devastated mental landscape, music ‘builds a bridge’ that allows patients to reconnect with the outside world. The study of medicine has informed my performance of music, and my learning of music has deepened my role in healing,”(5) he says. In 1996, researchers at Colorado State University tried giving 10 stroke victims 30 minutes of rhythmic stimulation each day for three weeks. Compared with untreated patients, they showed significant improvements in their ability to walk steadily. People with Parkinson’s enjoyed similar benefits. Stroke victims and patients with Parkinson’s walked more steadily and with better balance and speed if they practiced while hearing a balanced metrical beat or a piece of music with a powerful, even beat. A musical beat from any genre seemed to provide a rhythmic cue, which has a powerful, organizing effect on the brain’s motor skills—it helps harmonize movement almost at once, according to researchers. Scottish researchers have found that a daily dose of music significantly brightens the moods of institutionalized stroke victims. When daily music therapy was administered for 12 weeks, the patients were less depressed and anxious, and more stable and sociable than other patients in the same building. Music therapy also has proved useful in managing Alzheimer’s and other neurological diseases.

Sounds of healing

Mitchell L. Gaynor, MD, director of medical oncology and integrative medicine at New York’s Strang Cancer Prevention Center (affiliated with the Cornell Medical Center), says: “More doctors are seeing a connection between harmonious sound and health. If we are around very harmonious people and harmonious vibrations and harmonious sounds, we begin to feel better. I have never found anything more powerful than sound and voice and music to begin to heal and transform every aspect of people’s lives. It can really change people’s lives.”(6) “We know that music is capable of enhancing the body’s immune function, lowering heart rate, lowering stress-related hormones like cortisol that raise our blood pressure and depress our immune systems. It also trims complications after heart attack, calms anxiety, slows breathing and increases production of endorphins, the body’s natural painkillers. Eighty percent of the stimuli that reach our brains come through our ears.” (7) “Even before birth, music makes a difference. Hearing is the first sense to develop, when the fetus is only 18 weeks old (Qur’an 32:9). We know that the unborn child hears for literally half the pregnancy and is affected profoundly by what it hears. Studies show that music by Mozart and Vivaldi actually can bring down fetal heart rate, calm brain waves, and reduce the baby’s kicking. Rock music, on the other hand, appeared to drive fetuses to distraction, greatly increasing kicking.”(8) “Our bodies are 70 percent water, and thus excellent conductors for sound and vibration. We do not hear just with our ears, but literally feel vibration’s sound with every cell in our body. Disharmony and noise, whether from traffic, the boss yelling at us about a deadline, or a jackhammer on the street can make us stressed, depressed, and pessimistic–all of which depress our immune systems. That is why disharmony can eventually lead to disease.”(9) “Our own voices are very underutilized healing tools. Singing is a great way to tap music’s healing power. If you are self-conscious, try chanting. Anyone can do it, and you can’t do it wrong. We are just seeing the tip of the iceberg as far as the incredible power of sound to affect every cell and every organ system in our bodies.”(10) The Qur’an says: He fashioned him in due proportion and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding). Little thanks do you give! (32:9, 16:78, 67:23). Dr. Keith Moore, professor and chairman of the Department of Anatomy at the University of Toronto’s School of Medicine, writes in his most popular textbook on human embryology that the human embryo first gets the ears (hearing), then the eyes (sight), and next the brain (feeling and understanding or mental faculties) in that order, as mentioned in the above Qur’anic verses. On the other hand, very loud music with sounds louder than 90 decibels cause stress and ear damage. Pierce J. Howard, Ph.D., director of the Center for Applied Cognitive Studies in Charlotte, NC, says: “Very loud music creates an altered state of consciousness akin to an alcoholic or drug-induced stupor that can become addictive.”(11)

The Mozart effect

Don Campbell, a composer, music researcher and teacher, healer and the author of The Mozart Effect, learned that he had a potentially fatal blood clot in an artery just below his brain. He shrunk the blood clot from more than 1.5-inch length to one-eighth of an inch by humming quietly for three to four minutes at a time, up to seven times a day. He did this for three weeks before he went back for a second brain scan. In The Mozart Effect, he writes: “You know music can affect your mood: it can make you feel happy, enchanted, inspired, wistful, excited, empowered, comforted, and heroic. Particular sounds, tones and rhythms can strengthen the mind, unlock the creative spirit, and miraculously, even heal the body. Exposure to sound, music, and other forms of vibration, beginning in-utero, can have a life long effect on health, learning and behavior.”(12) In conclusion, one should listen to a piece of music that one finds inspirational and uplifting. Dr. Ahmed al-Kadi of Florida’s Akbar Clinic conducted research on the healing power of listening to Qur’anic recitations. There is an urgent need for conducting more research on music therapy by Muslim physicians in the West and in the Muslim world.

Footnotes

1. Cayce, Edgar, “Readings on Music: Healing.” 1944. A free handout distributed by ARE (Association for Research and Enlightenment, 215, 67th St., Virginia Beach, VA 23451)
2. Nordoff, Paul and Clive Robbins, Therapy in Music for Handicapped Children, London, Gollancz, 1992
3. Cromie, William J., “Treating ills with music, from Anxiety to Alzheimer’s from Pain to Parkinson’s.” Harvard University Gazette, 22 August 2002
4. Burke, M. & Thomas, K., “Use of Physioacoustic Therapy to Reduce Pain During Physical Therapy for Total Knee Replacement Patients Over Age 55,” in Music Vibration and Health, Wigram, T. & Dileo, Ch. (Ed.), Jeffrey Books, Cherry Hill, NJ, USA, 1997
5. Noonan, Peggy. “Take two tunes and call me in the morning” USA Weekend Magazine-Health. Dec. 19, 1999
6. Gaynor, M. L., Sounds of Healing: A Physician Reveals the Therapeutic Power of Sound, Voice, and Music. Broadway Books, 1999
7. Gaynor, quoted by Peggy Noonan, Ibid 8 Gaynor, quoted by Peggy Noonan, Ibid
8. Gaynor, Ibid
9. Gaynor, Ibid
10. Howard, P. J. The Owner’s Manual for the Brain: Everyday Applications from Mind-Brain Research. Bard Press, 1999
11. Campbell, D., The Mozart Effect: Tapping the Power of Music to Heal the Body, Strengthen the Mind, and Unlock the Creative Spirit. New York: Avon Books, 1997

References

• Alvin, J., Music Therapy. Basic Books, Inc. Publishers, New York. 1975.
• Campbell, D., The Mozart Effect: Tapping the Power of Music to Heal the Body, Strengthen the Mind, and Unlock the Creative Spirit. New York: Avon Books, 1997.
• Coleman, J. M. et al. “The Effects of the Male and Female Singing and Speaking Voices on Selected Physiological and Behavioral Measures on Premature Infants in the Intensive Care Unit.” Int. J. Arts Med. 5, no. 2 (1997): 4-11.
• Gaynor, M. L., Sounds of Healing: A Physician Reveals the Therapeutic Power of Sound, Voice, and Music. Broadway Books: 1999.
• Gerber, S., “The Sound of Healing. Every Culture in the World Has Used Sound and Music To Heal. Finally We Are Catching Up.” Vegetarian Times, 247 (March 1998): 68-74. Harrar, S., “Got Pain? Got the Blues? Try the MUSIC CURE.” Prevention 51, no. 18 (1995): 100.
• Howard, P. J. The Owner’s Manual for the Brain: Everyday Applications from Mind-Brain Research. Bard Press: 1999,
• Moore, K. L. and Persaud, T. V. N. The Developing Human: Clinically Oriented Embryology. Philadelphia: Saunders W. B. Co., 1998.
• Syed, I. B. “Medicine and Medical Education.” In Islamic Perspectives in Medicine, edited by S. Athar. Indianapolis: American Trust Publications, 1993, 45-56.

Perhaps Tanzanian president Nyerere (1968) was right when he defined development in the following terms: development of the people, roads, buildings, the increase of crop output and other things of this nature are not development; they are only tools of development. An increase in the number of school buildings only if these things can be sold, and money used for other things which improve health, comfort and understanding of the people. Every proposal must be judged by the criterion of whether it serves the purposes of development and the purpose of development is the people.(1)

The existing situation

The concept of development is indivisible from the characteristics of individuals living in a given society or culture, because their own attitudes, beliefs, prejudices, and values influence their actions while playing their respective roles. If the goal of development is people, we can no longer ignore their normative structure, value system, and indigenous culture.

Culture must be an integral part of development. Development cannot be patterned on an outside model. Culture is an all-embracing concept that includes all aspects of human life, a œcomplex whole, which includes knowledge, art, beliefs, morals, law, custom and any other capabilities and habits acquired by man as a member of society.(2)

If we look at the western concept of development, the scene is quite unfavorable for the poor third world. Dogmas of societal development that have been developed by western theorists purport to provide a holistic approach to society. Solutions are global in nature, and therefore applicable to all societies irrespective of the unique indigenous norms and values that distinguish individual societies for each other. In the last few years, universalistic western norms and values have been introduced to “ rather enforced in “ the development process.

Indigenous norms and values cannot be reconciled with the spirit of capitalism, which is central to most Eurocentric development agencies. Imposing western norms that damage and often destroy indigenous values has come to be accepted as a primary necessity of western-style development, although this is not clear in the ongoing discourse. As long as an exploitative world economic system founded upon capitalism remains the dominant world economic ideology driving the first world’s relations with the third world, development cannot be pursued from the inside. One consequence of this is that cultural reconstruction conceals real diversities in society. One example is meeting the needs of the small elite to the exclusion of those of the broad majority. Since most of the planners in many third world countries belong to the comparatively affluent and higher occupational strata, they differ in training and education from the majority of the population. Given this reality, their ideas and concepts of development differ from those of ordinary people. The kind of education they receive is largely western-oriented, as many of them are trained in the first world’s universities and colleges.

Western-style development

Let’s briefly review some theoretical explanations concerning the western view of development.

The underlying thesis of modernization, the belief in a universal Eurocentric concept of truth and the primacy of instrumental reason, cannot be equated with a genuine respect for indigenous norms and values. It is fair to state that modernization has the most negative effects on traditional norms and values. In fact, today indigenous values are treated with even less respect than before, for they are believed to have lost their significance as the major stumbling point on the path to modernity. Talcott Parsons writes that adopting universal values and norms is a key to modernity and that the end-product is development.3 Max Weber based his work on the belief that as western society develops, more of its members act in ways guided by the principles of rationality and less by customs of tradition.4 He sees much of this distinction in terms of a fundamental contrast of ideas and values. In his view, the coming of the modern era represents the social birth of the individual as a relatively free agent not bound by rigid and unquestioning conformity to past tradition.

Therefore development, according to modernization theory, depends upon so-called traditional and primitive values being displaced by modern ones, and the view that substantial economic growth cannot occur without changes in, say, technology, the level of capital investment, and market demand. However, quite a bit of contrary evidence shows that such growth does not always require major alterations to value systems and social institutions. For example, Gusfield points out that the traditional religion of Islam has been reinforced by the diffusion of modern technology, particularly transport, which makes hajj a far more practicable proposition for many people who could never hope to make it otherwise.5 At the same time, Mair argues that because making hajj is an expensive proposition for most Muslims, they must exercise great care with household revenue and other economic growth-related activities to be able to afford it.6

Karl Marx’s philosophy paints a very negative view of indigenous value patterns’ function in the development process.7 Ironically, Marxism identified development as the modern western ideal.8 This is the theoretical background from which dependency theory emerges, a theory that is reluctant to allow the introduction of respect for indigenous thought into its philosophy. œThe traditional sector is seen as unproductive and as an obstruction to the development of an economy with its own independent dynamism.9

Some negative side-effects

What does today’s developed world (in western terms) look like? Social peace and harmony continue to be disrupted by such development.

Development, which used to be a means to an end, now has become an end in itself. It tends to increase the frustration, relative poverty, and feelings of deprivation among those who live in the third world. Media reinforces this view by projecting western-style development, now termed globalization, in such a way that third world people must die for it. The world is not becoming a global village, as widely proclaimed, but a cage in which the parrot of third world development is enthralled. The West, in its capacity as the parrot’s master, treats it and feeds it as it wishes (usually in the form of aid).

The aftereffects of such development models (e.g., free trade, deregulation, privatization, and structural adjustment) are destructive in nature. Mander and Barker write that millions of people are left homeless, landless, and hungry and, at the same time, lose their access to such basic public services as health and medical care, education, sanitation, and fresh water.10 A question arises here: Do these globalizing institutions know what they are doing, or do they just blindly follow a failed ideological model?

These institutions have an assignment: To remove all impediments to the free flow of global capital as it seeks to pry open the world’s last natural resource pools, markets, and cheap labor (and to keep it cheap). To suggest that they do all this to help the poor is highly cynical. Media, their most powerful weapon, acts like a mirage in the desert of the third world by making distant water (development and prosperity) appear quite near and thereby deluding the thirsty travelers of the poor countries.

Proposed solutions

How can indigenous norms and values run the process of development in a better way without enslaving themselves to Eurocentric models? First, traditional knowledge must not be considered inferior or irrational. Recently, a World Bank report concluded that the œeconomic gaps between developed and developing countries are due to knowledge disparities. Zakar and Ekins have strongly argued that traditional knowledge is not created any differently than modern western knowledge, for both have evolved through the process of experimentation and adaptation and, ultimately, meet the standards of scientific principles.11 Principle 22 of the 1992 Rio Declaration on Environment and Development states: œIndigenous people and their communities have a vital role in environmental management and development because of their knowledge and traditional practices. States should recognize and duly support their identity, culture and interests. And enable their effective participation in the achievement of sustainable development.12

Second, if we agree with the functionalist assumption that whatever exists in society exists due to its functional nature, let the third world people devise their own way to development. Our unique ability to consciously accumulate knowledge from practical experiences and pass it on to future generations distinguishes us from animals. Thus, just like the West incorporates some indigenous knowledge (e.g., a holistic approach to sustainable development) into its knowledge system, third world communities should be allowed to take the same approach to western technology.

Third, let the developing nations determine their own definition of what development is so that it will fit into the context in which they live. Indigenous culture and its traits must not be interrupted from outside, as is now the norm. The West indirectly (and sometimes directly) forces poor developing countries to accept its own cultural traits, for example, language (English a medium of instruction), sharing selective information, and technology (usually of inferior quality). Why should people in the third world allow themselves to be transformed into œliving machines deprived of emotions, feelings, beliefs, and attitudes, which is the ultimate goal, either intentionally of unintentionally, of industrialization and modernization?

Fourth, any technical solutions to a particular society’s problems should be put into its sociocultural context. For example, many developing countries rely largely on agriculture to increase their GNP. Thus, they must obtain the relevant technology and other imperatives necessary for farming. Sustainable development goals can be achieved by empowering local people through community participation. As Barr says: œIncrease the participation of indigenous people in the planning implementation and evaluation of projects affecting their future living conditions.13

And last, but certainly not least, the various problems plaguing third world societies, such as poverty, inequality, political and economic instability, and ethnic conflict, can be solved only through the approach of cultural relativism driven by the process of a genuine trickle-up approach of development.

Conclusion

As long as the unequal system of exchange exists between the first and third worlds, third world development will always take the form of first world charity, with the result that development always will be imposed and will never emerge naturally from within the third world society itself.

Footnotes

13 Ibid., 42.

Metaphors also play an important role in science. Cognitive scientists, who continue to research how language evolved and which tools the mind uses during this process, state that metaphors are widely used tools. Scientists use language, as well as graphs and equations, to explain their models. Therefore metaphors are essential in learning and teaching science. In this article, we will present a few examples of metaphorical thinking in science and how it guides science in new directions that could lead to breakthroughs. We will be concerned mainly with the machine metaphor that affected the way we picture the world.

A short history

Metaphor derives from the Greek verb methaphora (to transport or transfer). George Lakoff, professor of linguistics at the University of California”Berkeley, and philosopher Mark Johnson explain the essence of metaphor as understanding and experiencing one kind of thing in terms of another. We generally use analogies to make less familiar things appear in guises that are more familiar to us. For example, we try to picture time by associating it with a river. Chemists extend their knowledge of a poorly understood compound by finding similarities with familiar compounds. Biologists use biological mechanisms found in organisms to understand similar mechanisms in others. Luigi Galvani associated the transmission of nerve pulses to an electric current.

Metaphor can be defined as the mapping of a source domain onto a target domain. Throughout the history of science, water waves were used prototypically for understanding light waves. People tried to understand light (target domain) in terms of water waves (source domain). This mapping forced scientists to search for a medium”ether”that could propagate light waves, for water waves were propagated in water.

According to the English physicist Norman Campbell, every scientific theory requires the use of models to understand theoretical terms. For example, in order to comprehend the kinetic theory of gas, we must resort to an analogue model gas behaving as if it were composed of point particles randomly moving in a vessel. Metaphorical models help to improve the scientific imagination. But for scientists to take a model seriously, it must be expressible in terms of mathematical equations.

Sometimes, the symbolic representation of a mathematical relation can lead to a metaphor. For example, the space is time metaphor has an interpretation in molecular biology where millions of years (time) are encoded and contained in DNA (space). In addition, metaphors offer insight into mathematical phenomena. The basic example is the number line, which is the result of imagining numbers as points on a line.

The machine metaphor

From the seventeenth to the nineteenth centuries, the dominant metaphor was the machine metaphor: The world is a machine. This connection was made by Galileo (d. 1642), Descartes (d. 1650), Boyle (d. 1691), and Newton (d. 1727). They imagined the universe as a static, predictable machine. This worldview influenced our beliefs and psyche, as well as the way scientists, philosophers, and other intellectuals thought. Scientists started to think of everything in terms of a machine. Muscles were considered to be force-generating machines, nerves to be electronic machines, and photosynthesis to be a solar-powered machine. Lord Kelvin (d. 1907) characterized the universe as a galactic heat engine.

The machine metaphor led to reductionism in philosophy: If we wish to understand how a machine works, we look into its component parts. Descartes’ analytical method of reasoning is based on the assertion that complex phenomena can be understood by reducing them to simple phenomena. Biologists tried to understand living organisms, as well as bodily motions and functions, by reducing them to their constituents. More research was devoted to understanding the nature of genes. Physicist reduced gases’ properties to the motion of atoms or molecules. Locke (d. 1704) attempted to understand society by observing the behavior of individuals.

With the picture of a perfect world-machine, belief in a Creator became a logical necessity, since the machine implies an engineer. Even children know, as a part of their personal experience of reality, that a house implies a builder and a watch a watchmaker. As they study the more intricately complex nature of the human body or the ecology of a forest, it is highly unnatural to tell them to think of all these systems as chance productions of irrational processes.

Theologian William Paley (d. 1805) expressed this creationist view on page 98 of his Natural Theology as: There cannot be a design without a designer; contrivance without a contriver; order without choice; arrangement without a thing capable of arranging … Arrangement, disposition of parts, subserviency of means to an end, relation of instruments to use, imply the presence of intelligence and mind. This Cartesian philosophy connoted the idea that The Hand of God had set the machine in motion at the beginning of creation. As everything had been determined by God already, nothing could be the result of chance. This view is known as determinism.

The computer metaphor

The computer, the current dominant machine, has become the modern era’s dominant metaphor. Visionary physicist Edward Fredkin characterizes the universe as a cosmological computer. The universe appears as a network of a dynamic whole whose parts are essentially interrelated. Modern physicists do not consider the atom a basic building block; rather, it is a web of relations that includes human consciousness in an essential way. Modern biologists describe cells as distributive real-time computers. Making good use of the computer metaphor, they focus more on how neurons work together and how each cell interacts with its environment.

Sociologists study individuals and their social relationships. Psychologists and cognitive scientists use the analogy of a computer to understand the mind. Artificial intelligence is just one consequence of such modeling. The universe is no longer seen as a simple mechanical machine, but as a more complex high-tech computer system.

The computer metaphor supports the view of a dynamic universe more than Newton’s static universe. James Maxwell’s (d. 1879) electrodynamics, the second law of thermodynamics (entropy), and Darwin’s (d. 1882) theory of evolution all involve dynamic concepts. Entropy describes the evolution of inanimate matter and states that inanimate systems tend to go from order to disorder. Entropy is an increase in disorder became a root metaphor at the beginning of the nineteenth century.

Biologists describe evolution as a movement toward increasing order and complexity. Darwinian theory attributes biological complexity to the accumulation of mutations by natural selection. One factor that makes Darwinian theory a naturalistic philosophy more than an empirical science is its claims that all of these dynamic processes are a result of random chance. Natural selection is introduced as the mechanism that minimizes the effect of chance. According to Darwinism, probability governs the universe and there is no need for God.

There are probabilities in the quantum world as well. However, probability and uncertainty show the unpredictability of the outcomes of quantum measurements from a human perspective. This probabilistic vision of universe, contrary to Darwinian theory, deepened the consequences of the machine metaphor: God not only set the machine in motion eons ago, but is still governing the process of creation and changing the probability pattern.

Metaphors and paradigm shifts

According to Thomas Kuhn (d. 1996), metaphorical thinking becomes crucial at periods of scientific revolution and gives way to a paradigm shift. Distant analogies are probably the most useful in times of scientific revolution: Newton’s metaphor of an apple is a moon is of this kind. However, this metaphor became literal after it was understood that the same gravitational force that holds the apple to Earth is the same one that holds the moon in its orbit around Earth.

Kuhn’s paradigm shift and use of metaphors can best be seen in the history of exploring the atom. The atom was conceived first by Democritus (d. c. 370 BCE) as an impenetrable sphere. This analogy was used to explain the behavior of matter until the nineteenth century. Spherical analogy was discarded in favor of Ernest Rutherford’s (d. 1937) analogy between the solar system and the hydrogen atom.

The following interpretations followed the planetary model: The nucleus is more massive than the electron (just as the sun is more massive than the planet), the nucleus attracts the electron, this plus the mass relation causes the electron to revolve around the nucleus, and so on. Object descriptions are disregarded, for there is no attempt to match the nucleus with the sun in color, size, or temperature. Then, the atomic nucleus was analogized to a drop of water instead of to a body like the sun.

Now, in quantum mechanics, every particle is considered to be a probability wave, which is an abstract mathematical quantity. Scientists have not yet been able to put these waves into a metaphorical pictorial model, which makes them difficult to comprehend.

Metaphors in revealed texts

The following Qur’anic verses illustrate the use of metaphors in the Qur’an. Speaking of hypocrites who do not believe in God but nevertheless claim to believe, it states: Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, God took away their light and left them in utter darkness”they do not see. Deaf, dumb (and) blind, so they will not turn back. Or like abundant rain from the cloud in which is utter darkness and thunder and lightning. They put their fingers into their ears because of the thunder peal, for fear of death, and God encompasses the unbelievers. The lightning almost takes away their sight. Whenever it shines on them they walk in it, and when it becomes dark to them they stand still. If God had willed, He would have taken away their hearing and their sight. God has power over all things. O people, serve your Lord, Who created you and those before you so that you may guard (against evil) (2:17-21).

Conclusion

Logic and mathematics are not enough to understand science. We need internal mental pictures to grasp new phenomena. When trying to understand unfamiliar phenomena, the mind thinks of them in metaphorical terms. This not only helps to explore new realms for scientific theories, but also can change the view we hold of the world.

References

• Behe, M. Intelligent Design Theory as a Tool for Analyzing Biomedical Systems. InterVarsity Press, 1999.
• Gentner, D., & Clement, C. (1988). Evidence for relational selectivity in the interpretation of analogy and metaphor. In G. H. Bower (Ed.), The psychology of learning and motivation: Advances in research and theory (Vol. 22, pp. 307-358). New York: Academic Press.
• Hesse, Mary. Models and Analogies in Science. University of Notre Dame Press: 1966.
• Belal A. Baaquie and Lai Choy Heng, Department of Physics, National University of Singapore Method and Anti-Method in the Sciences: Metaphors and Scientific Creativity. http://www.scholars.nus.edu.sg/natureslaw/methodology/anti_method/11.html
• Lakoff, G. and Johnson. Metaphors We Live By. University of Chicago Press, 1995.
• Morris, Henry, ed. Scientific Creationism. 2d ed. Word Publishing: 1974.
• Paley, William. Natural Theology; or, Evidences of the Existence and Attributes of the Deity. Online at: www.hti.umich.edu.

In this article, we will delve a little deeper into this magnificent miracle of God: the mathematics of nature.

FLOWERS:

For example, look at the pictures given below. For 1-petalled flowers, we offer white calla lilies; for 2-petalled flowers, we offer the very rare euphorbia; and for 3-petalled flowers trilliums, lilies, and irises.

<cellpadding=”15″ cellspacing=”15″>White Calla Lilly

Trilliums

Did you ever wonder why 4-petalled flowers are so rare, and why everyone gets excited when they find a 4-leaf clover? The reason for this is because such flowers are very rare, for 4 is not a Fibonacci number. Some violets and bluets also have 4 petals.

Flowers with 5 petals are rather common. Among them are buttercups, wild roses, larkspurs, and columbines.

Examples of 8-petalled flowers are bloodroots and delphiniums. Examples of 13-petalled flowers are ragworts, corn marigolds, and cinerarias; those with 21 petals are daisies, asters, and chicories; and those with 34 petals are oxeye daisies, sunflowers, plantains, and pyrethrums.

Some families of daisies, such as the michaelmas daisies from the asteraceae family, have 55 and 89 petals.

Seed and flower heads

The echinacea purpura is a member of the daisy family native to the Illinois prairie. You can see in Figure 1 that the orange œpetals seem to form spirals curving both to the left and to the right. At the edge of the picture, if you count those spiraling to the right as you go outwards, you will notice that there are 55 spirals (a Fibonacci number). A little further toward the center, you can count 34 spirals (another Fibonacci number). If you count the spirals going the other way, you will see that the pair of numbers (counting the spirals curving toward the left and toward the right) are neighbors in the Fibonacci number series.

The same happens in many seeds and flower heads, among them sunflower seeds, daisies, pineapples, and pine cones. The reason for this is that such an arrangement packs the optimal number of seeds so that no matter how large the seed head is, the seeds are always packed uniformly at any stage. As they are the same size in any given area, there is no crowding in the center and no scarcity at the edges.

The spirals form a pattern: The œcurvier ones

appear near the center, while the flatter ones, which are more numerous, appear the further out you go. Thus the number of spirals we see in either direction differs according to the size of the flower’s head. On a large flower head, we see more spirals further out than we do near the center. The numbers of spirals in each direction are (almost always) neighboring Fibonacci numbers!

Let’s observe the spirals in these beautiful arts of the Infinite Artist. Consider the daisy. In the close-packed arrangement of tiny florets in the daisy blossom’s core, you can see the phenomenon in an almost two-dimensional form. As shown in Figure 2 there are 21 (a Fibonacci number) counterclockwise spirals and 34 (another Fibonacci number) logarithmic or equiangular spirals. In any daisy, the combination of counterclockwise and clockwise spirals generally consists of successive terms in the Fibonacci sequence.

The Math Behind It

Botanists have shown that plants grow from a single tiny group of cells right at the tip of any branch or twig belonging to a growing plant or tree. This tip is called the meristem. They grow in size after their formation, but new cells are formed only at such growing points. Cells further down the stem expand, and thus cause the growing point to rise. This means that a growing plant produces seeds at the flower’s center, and that those seeds then push the other seeds outward. Each seed settles into a location that turns out to have a specific constant angle of rotation relative to the previous seed. This constant rotation forms the spirals.

Consider the following case. There are n seeds in the arrangement. The nearest seed is seed 1, the next one is seed 2, and so on. If each seed has an area of 1, we have a total area of n and a circle with a radius of from the area formula (Area= ). Given this, the distance from the center to each seed is proportional to the square root of its seed number. If we call this angle alpha, the angle of seed k will be alpha*k. So we can easily describe the location of any seed in polar coordinates with and theta=k*alpha.

If we chose an angle of 0.15 (54A) the result will be far better. But we will be done again after 20 seeds, for 20*0.15=3, so after 3 complete turns we will be back on the same line. If we choose 0.48, which is a little bit better than 0.15, we will come back to the original line in 25 rotations.

Therefore, speaking logically, if we choose an irrational number we will not return to the original line. Of course we will get close to it, since every irrational number has some kind of rational approximation. In nature, we mostly observe the so-called golden ratio, an irrational (1.618 = ), which is the root of the equation , which is the limit of the ratio of two consecutive Fibonacci numbers.

With this angle of rotation, each seed is rotated approximately 1.618 revolutions from the previous seed (i.e., 0.618 revolutions or 0.618*360=222.5A). Notice how well distributed the seeds appear; for there is no clumping and very little wasted space. Although the pattern grows quite large, the distances between neighboring seeds appear to stay constant. In nature, you can see that plants grow their seeds simply where there is the most room.

It is really amazing that a single fixed angle can produce the optimal design no matter how large the plant becomes. For example, once a leaf’s angle is fixed, that leaf will œdo its best not to obscure the leaves below and œdo its best not to be obscured by any leaves that will grow above it. Similarly, once a seed is positioned on a seed head, the new seeds continue to push the older ones out in a straight line. However, it retains the seed head’s original angle. The seeds will always be packed uniformly on the seed head regardless of the head’s size. The principle that a single angle produces uniform packing no matter how much growth appears thereafter was proved mathematically only in 1993 by the French mathematicians Douady and Couder.

We frequently observe the golden ration in nature. In addition, we can try flowers and flowers, at least mathematically and as models.

Conclusion

We look at nature and see God’s creation. Most people just look at the general design, but others also study the seeds and their designs. As the Qur’an’s first verse tells us to œRead, in the sense of reading the signs in nature (the Qur’an was revealed to a largely illiterate people who had no significant body of written literature), we should understand this as an indication to analyze nature.

As a mathematician, I see that God has arranged everything in nature according to a mathematical order. He puts the maximum number of seeds in a minimum area. Bees use hexagons to store the maximum amount of honey in a minimal space. This fact is even mentioned in Qur’an 16:68: Your Lord revealed to the bee. Those who believe in evolution say that the picture is very clear. But there is a great art in front of us, one which is very well balanced and in perfect accord with mathematical harmony. This shows that there is no luck or chance in the world, and that everything is based on the rules that God has laid down for His creation.

Footnote

1. Fibonacci (Leonardo da Pisa, c1175-1250): The son of a Pisan merchant who also served as a customs officer in North Africa. He travelled widely in Barbary (Algeria) and was later sent on business trips to Egypt, Syria, Greece, Sicily and Provence. In 1200 he returned to Pisa and used the knowledge that he had gained on his travels to write Liber abaci, in which he introduced the Latin-speaking world to the decimal number system. Fibonacci numbers begin with 1,1 and the next term is the sum of the two previous terms. The first ones in the series are 1,1,2,3,5,8,13,21,34,55,89,

References

Mathematics Magazine 75:3 (June 2002): 163-73.

http://ccins.camosun.bc.ca/~jbritton/fibslide/jbfibslide.htm.

G. J. Mitchison, œPhyllotaxis and the Fibonacci Series, Science 1965, 270-75.

P. Stevens, Patterns in Nature (New York: Little Brown and Co.,1974).

Enron in only the poster boy for the type of greed running rampant in today’s multinational corporate world. Despite the rhetoric spilling over the airwaves of the world media, the truth cannot stay hidden for very long in this age of information. The world’s current level of violence is tied directly to the greed of such corporations and so-called leaders who care nothing for the people’s general welfare. They have sold their souls, as the cliché goes, joined hands with Satan, and are ready to ride off into the sunset.

I am not referring to any particular country, people or hemisphere. The greed that we see today exists among all races, religions, and nations. Granted, some may be guiltier than others, especially in light of current world events, but the evil force of greed does not discriminate. Satan has used greed to dupe many people, even Muslims. As Abdullah Yusuf Ali comments in his Qur’anic translation: What an evil choice he makes in committing treason against his own Benefactor (Allah) by going after the petty baubles of this world’s wealth of fleeting gains. How eloquent and true. Greed is nothing but selling our fate in the akhirah (the Hereafter) for this world’s temporary cheap thrills “ often at a tremendous expense to others.

Some facts you should know

So just how bad has it gotten? To what degree has greed enveloped the entire world? The following provides a shocking glimpse:

– In a statement by the Institute for Policy Studies, the group said that 497 billionaires registered a whopping collective wealth of 1.54 trillion dollars. This is way above the combined gross national products of all the nations of sub-Saharan Africa, which stands at only 929.3 billion dollars, or those of the oil-rich regions of the Middle East and North Africa 1.34 trillion dollars.1

– This collective wealth of the 497 is also greater than the combined incomes of the poorest half of humanity, says IPS.2

– Last week, the U.S. government announced that it was building the biggest-ever war machine. Military spending will rise to $379 billion, of which $50 billion will pay for its ˜war on terrorism.’3

– The wealth of the Forbes 400 richest Americans grew an average $1.44 billion each from 1997-2000, for an average daily increase in wealth of $1,920,000 per person ($240,000 per hour, or 46,602 times the U.S. minimum wage).4

– Funds in the hands of U.S. money managers grew from $1.9 trillion in 1980 to $17 trillion in 2000. While those funds were under the control of fiduciaries (half the funds are due to tax incentives), the pay gap between top executives and production workers in the 362 largest U.S. companies soared from 42:1 in 1980 to 475:1 in 1999.5

– The financial wealth of the top one percent of U.S. households now exceeds the combined household financial wealth of the bottom 95 percent.6

– The top fifth of U.S. households claims 49.2 percent of national income while the bottom fifth gets by on 3.6 percent.7

Of course, these all refer to the U.S. However, the U.S. and the western world are not alone in being the culprits of such distorted wealth distribution and inequality. For example,

– In Indonesia, 61.7 percent of the stock market’s value is held by that nation’s fifteen richest families. The comparable figure for the Philippines is 55.1 percent and 55.3 percent for Thailand.8

The impact of such greed is devastating for the rest of the world. Consider these facts:9

– Eighty countries have per capita incomes lower than a decade ago. Sixty countries have grown steadily poorer since 1980.

– In 1960, the income gap between the fifth of the world’s people living in the richest countries and the fifth in the poorest countries was 30:1. By 1990, the gap had widened to 60:1. By 1998, it had surged to 74:1.

– From 1995 to 1999, the world’s 200 wealthiest people doubled their net worth to $1,000 billion.

– Three billion people presently live on $2 or less per day, while 1.3 billion of those get by on $1 or less per day. With the global population expanding by 80 million each year, World Bank President James D. Wolfensohn cautions that unless we address the challenge of inclusion, 30 years hence we may have 5 billion people living on $2 or less per day.

– Two billion people suffer from malnutrition, including 55 million in industrial countries. Thus, in 3 decades, neoliberal-style globalization could create a world where 3.7 billion people suffer from malnutrition.

– The UNDP’s assessment: Development that perpetuates today’s inequalities is neither sustainable nor worth sustaining.

Although the above facts offer just a glimpse of the big picture, it is quite clear that the current policies of nations and their corporate entities are destructive, oppressive, and barriers to peace and justice. Such policies are making a select few rich beyond comprehension while the vast majority either barely survives or literally starves. This is our world’s hard and cold reality “ a reality that goes largely unchecked even among the educated masses of the developed world. Unfortunately, those same educated masses seem content to be brainwashed by a corporate-controlled media that tells them next to nothing about the world’s true condition. According to those who control information, people are on a need-to-know basis, and most of what is truly important the people simply do not need to know!

A worldwide epidemic

This is truly a worldwide epidemic, for it can be found in the third world as much as (if not more than) the developed world. It is a problem, however, that can be addressed only at its roots. While living in both the U.S. and Southeast Asia, I have learned that these problems all stem from the same place. The appearances (e.g., people, cultures, and religions) may be different, but ultimately everything that ails us has the same root causes, as mentioned in the Qur’an. Greed is greed, whether it is that of Enron or some other corrupt entity somewhere else. It may look different and the people may speak a different language, but the ailment is the same, because underlying it all are the same diseases of the heart. This is precisely why the Qur’an is for humanity “ because we have so many fundamentals in common with our fellow human beings.

All of us are capable of harboring some of these booby traps of the soul (e.g., greed, injustice, envy, and hatred). This is why we cannot point fingers at one nation, person, or corporation. The diseases of the heart are killers, and they are killing, starving, and oppressing millions of innocent people. Thus we have to deal with the sickness’ cause, not just its symptoms. More war and destruction may eliminate some of the culprits, but it certainly will not rid the world of the problem, which is, ultimately, sickened human hearts feeding on ignorance.

Globalization

We must be wise at such times and seek out wisdom, not just information as to how the world works. Globalization, which is actually just a fancy innocuous-sounding term for the westernization and materialization of the entire planet, is not in most people’s best interests. In fact, some less well-known world leaders have been brave enough to acknowledge this. Malaysian prime minister Dr. Mahathir Mohamed has consistently spoken out against the dangers of globalization in its current guise. He considers it to be nothing more than the developed nations leveraging its huge capital advantages in order to exploit developing and underdeveloped nations.

By lining the pockets of weak, corrupt government leaders, multinational corporations are free to wreak havoc on the people, economies, and lands of weaker nations. Dr. Mahathir has said that capital must be equalized first if the current form of globalization is to have a truly equalizing effect on all nations’ economies. Developing countries must be protected and their own economies nurtured until they can compete on an even playing field. However, this is far from the case today. Thus, globalization in its current form allows developed nations to strip developing nations of their resources while spreading a culture of consumerism and materialism through their huge multinational corporate media and advertising machines.

A Qur’anic perspective

To further understand greed from a Qur’anic perspective, we should understand why God banned usury: Those who devour usury will not stand, except as stands one whom the Evil One has driven to madness by his touch (2:275). When referring to this verse in his Tafsir al-Qur’an, Daryabi says: According to the socialist writers of today, money is lent by them who have abundance and returns to them to increase that abundance, the increase being the unpaid dues of labor, which is the only source of wealth “ the rich are thus made richer and the poor poorer, by every fresh act of taking interest, and the stability of social organism is disturbed. This analysis is perfectly consistent with the world economy today. Look around “ interest is everywhere, wealth is in the hands of a few, and the gap between rich and poor is growing ever wider. The result? The social organism is grossly disturbed.

This is why the Book is called Al-Qur’an al-Hakim (the wise Qur’an). It is a book full of wisdom. The evils of usury, greed, and their ugly companions are forces that have destroyed entire peoples throughout history. They are problems that humanity cannot shake, especially when we turn away from the Creator’s wisdom and guidance.

Our world’s current course, with the haves and the have nots growing apart at an exponential rate, cannot be sustained. Somewhere, somehow, and at some point there will be a monumental adjustment. A world economic system that is so unequal, so unjust, and so divisive cannot last for long. The powers-that-be currently controlling the world economy are deluded if they think that they can continue their corrupt policies while 95 percent of the world sits back and does nothing. Sooner or later, it will come to a crashing halt.

Islam provides a straightforward solution to this problem. Yet history has proven that until humanity can tackle the evil that lies within each person, we will never address the evils around us effectively. The solution is called fairness (justice) and cooperation. In our present capitalist-dominated world, such terms seem utopian. Unbridled competition is the name of the game and, moreover, there is no indication that this will change any time soon. Such over-competitiveness seeps into every aspect of life until entire societies distrust one another, become antisocial, and are completely dysfunctional from a social perspective. This is already the case in much of the western world.

Conclusion

Islam encourages people to come together, rely on one another, and commune. It already has the built-in, well-formulated systems to do it in an inclusive way one that is neither elitist nor harsh. Islam says that when people unite to build and do good works out of a desire to achieve goodness for all and His approval, they will earn His pleasure. When humanity is granted God’s succor, the sky is the limit in terms of what can be accomplished. The glorious history of Islamic civilization proves this.

This is how the Prophet erected the perfect society in seventh-century Madinah. In that society, people worked, lived, and worshipped together. Muslims, non-Muslims, and different peoples and tribes co-existed peacefully, all agreeing to live under one leader in a perfectly just system. That leader was a man who desired nothing for himself and only the best for his fellow believers and neighbors. Until those with envy and hatred in their hearts spoiled the peace, Madinah showed the world how belief in God, cooperation, and living for the common good are the keys to peaceful coexistence. This can never happen again until humanity is willing and able to fight the sicknesses lying deep within each person’s heart.

Footnotes

1. Steve Smith, World Billionaires Still Richer than Half of Humanity. Online at Islamonline.net, 2002.
2. Ibid., 2002
3. John Pilger, The Colder War, The Mirror 20 (30 January 2002).
4. Online at www.forbes.com.
5. Business Week (7 April 2000), 100.
6. Edward N. Wolff, Recent Trends in Wealth Ownership (paper for the Benefits and Mechanisms for Spreading Asset Ownership in the United States conference, New York University, December 10-12, 1998.)
7. Online at www.census.gov [Table H-2].
8. Stijn Claessens, Simeon Djankov, and Larry H. P. Lang, Who Controls East Asian Corporations? (Washington, DC: The World Bank, 1999).
9. Jeff Gates, Modern Fashion or Global Fascism, Tikkun: A Bi-Monthly Jewish Critique of Politics, Culture, and Society (Jan.-Feb. 2002).

The month of Ramadan in which the Qur’an was revealed, a guidance for humanity, clear signs of guidance and the criterion. (2:158)

First point: Fasting Ramadan is one of Islam’s foremost pillars and greatest symbols. Many of its purposes relate to God’s Lordship and giving thanks for His bounties, as well as to humanity’s individual and collective life, self-training, and self-discipline.

One purpose connected with His Lordship is that God displays His Lordship’s perfection and His being the All-Merciful and All-Compassionate upon Earth’s surface, which He designed as a table to hold His bounties in a way beyond human imagination. Nevertheless, people cannot perfectly discern this situation’s reality due to heedlessness and causality’s blinding veil. But during Ramadan, like an army waiting for its marching orders, believers display an attitude of worship toward the end of the day as if they expect to be told to help themselves to the banquet prepared by the Eternal Monarch. Thus they respond to that magnificent and universal manifestation of Divine Mercifulness with a comprehensive and harmonious act of collective worship. I wonder if those who do not worship or share in the honor of being so favored deserve to be called human.

Second point: From the viewpoint of its being related to gratitude to God, one of the instances of wisdom in fasting during Ramadan is this: As stated in The First Word (The Words, from the Risale-i Nur Collection), there is a price for the food brought by a servant from the king’s kitchen. Obviously, it would be an incredible folly to tip the servant and not recognize the king, [for this would show] a clear disrespect for that gift. In the same way, God Almighty spreads His countless bounties on Earth and bestows them for a price: thanksgiving.

The apparent causes of those bounties or those who bring them to us are like the servant in the above example. We pay servants, feel indebted to and thank them, even though they are only causes or means. We sometimes show them a degree of respect they do not merit. The true Giver of Bounties is infinitely more deserving of thanks for these bounties. Such thanksgiving assumes the form of acknowledging one’s need for the bounties, appreciating them fully, and ascribing them directly to Him.

Fasting Ramadan is the key to a true, sincere, comprehensive, and universal thanksgiving. Many people cannot appreciate most of the bounties they enjoy, for they do not experience hunger. For example, a piece of dry bread means nothing to those who are full, especially if they are rich. However, the believers’ sense of taste testifies at the time of breaking fast that it is indeed a very valuable bounty of God. During Ramadan, everyone is favored with a heartfelt thanksgiving by understanding the value of Divine bounties.

While fasting, believers think: ‘These bounties do not originally belong to me, and so I cannot regard them as mere food or drink. Since the One owns and grants them to me, I should wait for His permission to eat them.’ By thus acknowledging food and drink as Divine gifts, believers tacitly thank God. This is why fasting is a key to thanksgiving, which is a fundamental human duty.

Third point: Fasting is related to humanity’s collective life, for God’s decision not to give each person livelihood means that the rich are to help the poor. Without fasting, many rich and self-indulgent people cannot perceive the pain of hunger and poverty or to what extent the poor need care. Care for one’s fellow beings is a foundation of true thanksgiving. There is always someone poorer, so everyone must help such people. If people do not experience hunger, it is nearly impossible for them to do good or to help others. Even if they do, they can do so only imperfectly because they do not feel the hungry one’s condition to the same extent.

Fourth point: Fasting Ramadan contains many Divine purposes related to self-training and self-discipline, such as: The carnal self desires ‘and considers itself’ to be free and unrestricted. It even wishes, by its very nature, for an imagined lordship and free, arbitrary action. Not liking to think that it is being trained and tested through God’s countless bounties, it swallows up such bounties like an animal and in the manner of a thief or robber, especially if its wealth and power is accompanied by heedlessness.

During Ramadan, everyone’s selfhood understands that it is owned by One Other, not by itself; that it is a servant, not a free agent. Unless ordered or permitted, it cannot do even the most common things, like eating and drinking. This inability shatters its illusory lordship and enables it to admit its servanthood and perform its real duty of thanksgiving.

Fifth point: Fasting Ramadan prevents the carnal self from rebelling and adorns it with good morals.

A person’s carnal self forgets itself through heedlessness. It neither sees nor wants to see its inherent infinite impotence, poverty, and defects. It does not reflect on how it is exposed to misfortune and subject to decay, and that it consists of flesh and bones that disintegrate and decompose rapidly. It rushes upon the world with a violent greed and attachment, as if it had a steel body and would live forever, and clings to whatever is profitable and pleasurable. In this state it forgets its Creator, Who trains it with perfect care. Being immersed in the swamp of immorality, it does not think about the consequences of its life here or its afterlife.

But fasting the month of Ramadan causes even the most heedless and stubborn to feel their weakness and innate poverty. Hunger becomes an important consideration and reminds them of how fragile their bodies really are. They perceive their need for compassion and care and, giving up haughtiness, want to take refuge in the Divine Court in perfect helplessness and destitution, rising to knock at the door of Mercy with the hand of tacit thanksgiving’provided, of course, that heedlessness has not yet corrupted them completely.

Sixth point: God began revealing the Qur’an during Ramadan. This has many implications, such as: To welcome the month when the Qur’an, that Divine address, was revealed, believers should try to be like angels by abandoning eating and drinking. They also should seek to divest themselves of the carnal self’s vain preoccupations and gross needs. During Ramadan, they should recite or listen to the Qur’an as if it were being revealed for the first time. If possible, they should listen to it as if they were hearing Prophet Muhammad recite it, or Archangel Gabriel reciting it to Muhammad, or God revealing it to Muhammad through Gabriel. They should respect the Qur’an in their daily actions and, by conveying its message to others, demonstrate the Divine purpose for its revelation.

Ramadan transforms the Muslim world into a huge mosque in which millions recite the Qur’an to Earth’s inhabitants. Displaying the reality of: The month of Ramadan, in which the Qur’an was revealed (2:185), Ramadan proves itself to be the month of the Qur’an. While some in the vast congregation in the great mosque of the Muslim world listen to its recitation with solemn reverence, others recite it. It is most disagreeable to forsake that heavenly spiritual state by obeying the carnal self, and thus eating and drinking in the sacred ‘mosque,’ for this provokes the whole congregation’s hatred. It is also most disagreeable, and must provoke the Muslim world’s dislike and contempt, to counter and defy those Muslims who fast Ramadan.

Seventh point: Fasting Ramadan has many purposes related to a person’s spiritual rewards, as everyone is sent here to sow this world with the seeds of the next life. The following paragraphs explain one such purpose, as follows:

The rewards for good deeds done during Ramadan are multiplied by a thousand. One Tradition states that 10 rewards are given for each letter of the Qur’an. Reciting one letter means 10 good deeds and brings forth 10 fruits of Paradise. But during Ramadan, this reward is multiplied by 1,000 and even more for such verses as the ‘Verse of the Throne.’1 The reward is even greater on Ramadan’s Friday nights. Furthermore, each letter is multiplied 30,000 times if recited during the Night of Power.

During Ramadan the Qur’an, each letter of which yields 30,000 permanent fruits of Paradise, becomes like a huge blessed tree producing millions of permanent fruits of Paradise. Consider how holy and profitable this trade is, and how great a loss for those who do not appreciate the Qur’an’s letters.

So Ramadan is the most proper time for such a profitable trade in the afterlife’s name. It is like a most fertile field to cultivate for the afterlife’s harvest. Its multiplication of rewards for good deeds make it like April in spring. It is a sacred and illustrious festival for the parade of those who worship His Lordship’s Sovereignty.

This is why fasting Ramadan is obligatory, why believers are not allowed to gratify the carnal self’s animal appetites and indulge in its useless fancies. Since they become like angels while fasting or engaging in such a trade, each believer is a mirror reflecting God’s Self-Sufficiency. They move toward becoming a pure spirit manifested in corporeal dress by abandoning the world for a fixed period. In fact, Ramadan contains and causes believers to gain, through fasting, a permanent life after a short period in this world.

One Ramadan may enable believers to gain 80 years’ worth of reward, for the Qur’an declares the Night of Power to be more profitable than 80 years having no such night (97:3). A king may announce a few holidays to mark a special occasion, like his enthronement, and then honor his faithful subjects on those days with special favors. Likewise, the Eternal and Majestic King of the 18,000 worlds revealed the Qur’an, His exalted decree, to each world during Ramadan. Thus wisdom requires that Ramadan be a special Divine festival during which God’s Lordship pours out bounties and spirit beings come together. Given that Ramadan is a Divinely ordained festival, fasting is commanded so that people withdraw from their bodily preoccupations to some extent.

Fasting also enables people to abandon sins committed by their bodily senses or members and use them in the acts of worship particular to each. For example, those who fast should stop their tongue from lying, backbiting, and swearing by busying it with reciting the Qur’an, glorifying God, seeking His forgiveness, and calling His blessing upon Prophet Muhammad. They should prevent their eyes from looking at, and their ears from listening to, forbidden things; rather, they should look at things that give a spiritual lesson or moral warning and listen to the Qur’an and truths. When the factory-like stomach is stopped from working, other members (small workshops) can be made to follow it easily.

Eighth point: One purpose of fasting is to put people on a physical and spiritual diet. If the carnal self acts, eats, and drinks as it wishes, people’s physical health is harmed. But, and more importantly, their spiritual life is harmed because they do not discriminate between the allowed and the forbidden. Such a carnal self finds it very difficult to obey the heart and spirit. Recognizing no principles, it takes the person’s reins and drives him or her as it pleases.

Fasting Ramadan accustoms it to dieting, and self-discipline trains it to obey. The stomach is not harmed from overeating before the previous meal has been digested properly and, learning to forsake what is allowed, can follow the decree of reason and religion to refrain from what is forbidden. Thus the carnal self tries not to corrupt its owner’s spiritual life.

Also, most people suffer hunger to various degrees. To endure a long-lasting hunger patiently, people should train themselves in self-discipline and austerity. Fasting Ramadan provides this patience-based training by causing people to feel hungry for 15 hours, or even for 24 hours if the predawn meal is missed. Thus fasting cures impatience and the lack of endurance, which double humanity’s misfortune.

Many bodily members somehow serve the stomach. If that ‘factory’ does not stop its daytime routines during a certain month, it keeps those members busy with itself and forgetful of their own worship and sublime duties. This is why saints always prefer austerity as a way to spiritual and human perfection. Fasting Ramadan reminds us that our bodily members were created for more than just serving the stomach. During Ramadan, many bodily members take and experience angelic and spiritual’as opposed to material’pleasures. As a result, fasting believers receive degrees of spiritual pleasure and enlightenment according to their level of spiritual perfection. Fasting Ramadan refines the person’s heart, spirit, reason, and innermost senses. Even if the stomach complains, these senses rejoice.

Ninth point: Observing the fast of Ramadan breaks the carnal self’s illusory lordship and, reminding it that it is innately helpless, convinces it that it is a servant. As the carnal self does not like to recognize its Lord, it obstinately claims lordship even while suffering. Only hunger alters such a temperament.

God’s Messenger relates that God Almighty asked the carnal self: ‘Who am I, and who are you?’ It replied: ‘You are Yourself, and I am myself.’ However much God punished it and repeated His question, He received the same answer. But when He subjected it to hunger, it replied: ‘You are my All-Compassionate Lord; I am Your helpless servant.’

O God, grant peace and blessings to our master Muhammad in a way to please You and to give him his due, to the number of the rewards for reciting the Qur’an’s letters during Ramadan, and to his Family and Companions. Glorified be your Lord, the Lord of Honor and Power; exalted above what they falsely ascribe to Him. Peace be upon the Messengers, and all praise be to God, Lord of the Worlds. Amen.

Footnotes

1 Allah! There is no god but He, the Living, Self-Subsisting, Supporter of all. Slumber and sleep do not seize him. Everything in the heavens and on Earth belongs to Him. Who can intercede in His presence unless He permits it? He knows what (appears) before and after and behind His creatures, and they can only acquire as much of His knowledge as he permits. His Throne extends over the heavens and Earth. He feels no fatigue while guarding and preserving them, for He is the Most High, the Supreme. (2:255)

Adapted from the 29th Letter, the Risale-i Nur Collection

Many people probably would agree that the transistor was the greatest technological invention of the twentieth century. The first transistor, invented by Jack Kilby and Robert Noyce in 1958, was made from silicon. Even though integrated circuit technology has advanced to the level of putting millions of transistors on a fingernail-sized chip, transistors are still made from silicon. Now, however, both the scientific community and the high-tech industry are very excited about something new: plastic electronics. For many of us, this might sound like an oxymoron, for we know plastic only as an insulator. So how can a protective substrate or a carriage box to the actual electronic device be converted into an electronic device?

The story of plastic electronics started late 1970s with Alan Heeger, Alan Macdiarmid, and Hideki Shirakawa. These scientists demonstrated that the molecular structure of certain polymers (plastics) can be manipulated and then used as conductors. The Swiss Academy of Sciences was somewhat slow in recognizing their work, for they were awarded the Nobel prize in chemistry only in 2000. Nevertheless, the scientific community did not wait for the Nobel committee’s recognition of plastics. Since 1977, plastic has become probably the most common material in our daily lives.

Silicon versus plastic

All computer chips are made out of silicon (semiconductor) and aluminum (metal). Silicon is a great material for integrated circuits, because it is available, can be acquired in an extremely pure state (single crystal or amorphous), and has a very high mobility (the speed that electrons can travel through material). This mobility, in turn, determines the device’s switching speed. However, silicon has one important drawback: It is not easy to process.

Integrated circuit technology can deposit millions of silicon transistors on a single chip. However, the procedure for making these devices usually requires facilities worth billions of dollars, for silicon has to go through complicated photolithography procedures under clean room conditions before it can be incorporated into a device. But is it really worthwhile to spend billions of dollars on such facilities? The answer probably looks obvious, since Intel remains one of the world’s largest companies. However, we do not really need such a high quality in many of the applications for which silicon is used. So if there is something cheaper that can do the job perfectly, why not use it? Plastic is far cheaper, but not so sophisticated an alternative.

Plastic is cheap because billion-dollar facilities are not required to convert it into a device. In fact, the technology needed to process plastic into an electronic device is only slightly more advanced than an ink-jet printer. Electronic circuits are printed on an insulating polymer, and then certain parts of the polymer are exposed to UV light in order to convert the insulating polymer into a conducting polymer. The result is a device in which only the parts that we want to conduct are conducting. Moreover, these conducting parts sit on a protective insulating sheet of plastic. That is pretty much all we need for many applications.

The case for plastic

Plastic has two advantages over silicon: price and flexibility. Like other inorganic elements, silicon has strong covalent bonds between its atoms. As these bonds are rigid, they cannot bend or stretch. Plastic has very loose molecular bonds that can tolerate a significant amount of bending and stretching. Flexibility combined with electronics implies applications like flexible displays that can be rolled up and taken somewhere else, reloadable electronic newspapers that can be bent like paper, disposable mobile phones, and many others.

So if plastic is that good, why is it not the electronics industry’s standard material? For one simple reason: Plastic’s loose molecular bonds, which make the material so flexible, make it more difficult for the electrons to travel through it. Thus, plastic devices are slower than silicon devices. Until several years ago, the mobility of a typical conducting plastic used to be around 0.1 cm2/volts, whereas crystalline (best) silicon could reach 1000 cm2/volts at room temperature. Recently, a new class of polymers (pentacene) has been found in which molecules tend to self-organize. As a result, the mobility has been pushed up to 3 cm2/volts. Scientist working on pentacene estimate a number close to 50 cm2/volts as the limit of achievable mobility for this special polymer.

These expectations are not just wishful thinking of some optimistic scientists. In fact, even now there are some significant outcomes of plastic technology.

Current developments

John Rogers and coworkers from Bell Labs (Lucent Technologies) have patterned 256 polymer transistors on the back-plane of a flexible optical display. Richard Friend and coworkers from University of Cambridge have produced thin film transistor circuits using a high-resolution inkjet printing. Dago de Leeuw and colleagues at Philips Research Laboratories in Eindhoven, The Netherlands, have developed a new technique called photochemical patterning. In photochemical patterning, a light sensitive-polymer is exposed to ultraviolet light through a mask shaped in the form of the desired circuit. The ultraviolet light changes the polymer from a conducting state to a non-conducting state. In this process, the polymer’s resistance can increase as much as 11 orders of magnitude (100000000000). The advantage of this technique over the patterning techniques used for silicon is that it does not need any vacuum and can be used on flexible substrates. The problems with photochemical patterning are that it is not significantly cheaper than photolithography and etching used for silicon, and it can be used only for light-sensitive polymers. Different research groups have developed various techniques that have pros and cons compared to photochemical patterning. However, many of the techniques cannot print features that are small enough for electronic circuits. The critical length is the distance between the transistor’s source and drain, typically 0.01 mm. This is the distance that the field-induced charges have to travel. As the drive current and switching speed of the device depend on this distance, having too large of a distance reduces the capabilities of the device. Another technique that pursues quite a different approach is microcontact printing. Developed by the Bell Labs group, microcontact printing with rubber-like stamps can make small enough features. Scientists have used this technique to make a flexible display in which a transistor controls each pixel. The key point in developing this technique was using gold pads, instead of a polymeric material, to deposit the transistor’s source and drain. Even though this device is not completely plastic, it is a step toward that goal. When a special kind of ink was applied to a thin film of gold, it formed some sort of self-assembled layer on the gold, which then produced well-defined patterns and sharp edges. This provided the required resolution to make small enough features necessary for an electronic device having a reasonable speed. These two techniques show two important aspects of the problem. In photochemical printing, we have a device that is completely plastic and so has the important advantage of flexibility. However, it is not as cheap as it could be and does not have the required resolution. In the second technique, the outcome is not a 100 percent plastic device, so it is not as flexible as a purely plastic circuit. However, it can be manufactured very cheaply and has a better resolution (and thus a higher switching speed).

Conclusion

Many other approaches are being employed to develop this new and exciting technology. If plastic electronics does become standard for at least some applications, it probably will be a hybrid of these different techniques. If the optimistic group of scientists working on plastic electronics prove to be right, one day we might see TV screens curling around the walls of our rooms and even reloadable electronic newspapers that can be folded and carried like regular newspapers. Who knows what new inventions will come with this new technology?

References

• Garnier, F., (et al). Science 265 (1994): 1684-86.
• Gelinck, G., T. Geuns, and D. de Leuw. Applied Physics Letters 77 (2000): 406-8.
• Levi, Barbara G. ‘New Printing Technologies Raise Hopes for Cheap Plastic Electronics.’ Physics Today (February 2001). Online at: www.physicstoday.org/pt/vol-54/iss-2/p20.html.
• Nobel Focus: Electricity through Plastic.’ Physical Review Focus (24 October 2000). Online at: http://focus.aps.org/v6/st18.html.
• Scott, Campbell. ‘Electronics Put It on Plastics.’ Physics in Action. (October 1998). Online at: www.physicsweb.org/article/world/11/30/3/1.
• Voss, David. ‘Cheap and Cheerful Circuits.’ Nature 407 (28 September 2000).

As a result of the former view, our modern approach toward nature is often aggressive and arrogant. Until recently, people in the West viewed nature as something to be conquered and thus dominated. Humanity’s resulting struggle as to conquer and tame nature was inevitable. In the 1960s, when British scholars managed to measure the top of Mount Everest, they declared that they had conquered Everest, the object of their efforts. This is a clear indication of our modern approach to nature: domination instead of harmony.

The world’s great religions have significantly different approaches to nature. This article analyzes the Islamic approach by focusing on the Qur’anic understanding of nature as a book to be contemplated.

Islam and nature

Islam views nature as a book similar to the Qur’an, through which God reveals Himself. Although the Qur’an does not explicitly declare nature to be the book of God, it contains many references to nature as parts of the limitless words of God. One verse reads: Though the sea became ink for the words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though we brought the like thereof to help (18:109). Some Islamic scholars interpret this as indicating that the sea itself is a sort of word of God. Therefore, if the sea were doubled it still could not provide enough ink to exhaust God’s words, because the ink in question is His word. Therefore, one can view every part of nature as a sentence or word in the book of nature, the author of which is God.

Accordingly, studying nature means studying the book of God. Those who believe in the Qur’an are expected to read this book in order to understand God, contemplate His creation, and maintain a dialogue with Him. Humanity is endowed with the ability to think, and thus can see God’s beautiful Names reflected throughout the natural world. This idea is indicated in: In the creation of the heavens and Earth and the succession of day and night are signs for people of wisdom”those who remember God standing and sitting and lying on their sides, and who ponder over the creation of the heavens and Earth, exclaiming: Our Lord, You have not created this in vain (3:119).

God’s beautiful Names

By contemplating nature, we inevitably realize the meanings and reflections of God’s beautiful Names. As we are the only conscious creatures in the physical world, only we are required to reflect upon nature. The Islamic tradition states that God has 99 Names, some of which are reflected in the natural world.

For example, the sun with all its glory, as well as the moon and the stars, reflect the Name al-Nur (The Light). Earth, with all its living creatures, reflects al-Hayy (The Living One). The whole universe is the result and reflection of al-Khaliq (The Creator). All love in the universe, from the love of human mothers for their children to the love of animal mothers for their young (in other words all human and animal beings’ inherent capacity to love) reflect al-Wadud (The Loving One). At the end of his Divine Comedy, Dante (1265-1321) indicates that God’s love is the love that moves the sun and other stars. This idea was also held by al-Jami, a famous Sufi. Many Muslim theologians, especially Sufis, consider the sun’s movement to be a result of the ecstatic love it feels for God.

Another example is the sustenance of all creatures, which is the product of al-Razzaq (The Sustainer). The capacity to see or understand reflects al-Basir (The Seeing One). The uniqueness of all living things with the variety of shapes reflects al-Musawwir (The Fashioner). All things of beauty reflect al-Jamil (The Most Beautiful One). These examples present nature’s positive aspects and how they reflect God’s Names. However, its negative aspects (e.g., natural disasters and death) also reflect some of His Names.

The Names and nature

The lofty reality of the relationship between God’s Names and nature perhaps can be understood as similar to the relationship between an object and a mirror. The sun’s manifestation and reflection appear in all small fragments of glass and droplets of water. They reflect the sun but are not the sun itself. Therefore, all creatures and the natural world reflect God but are not God. This element distinguishes Islam from pantheism, which sees nature as God.

Given that nature reflects God’s Names, it was created for a purpose. From the planetary to the atomic level, nature contains no randomness or chance of accidental creation. Everything is consciously created with a measure, which engenders an inimitable art. Even the smallest items of creation are crafted artfully and in painstaking detail. Such verses as: It is He [God] who creates and then disposes, Who measures and then guides (87:3) and: We have created everything with a measure (54:49) support the idea that everything in the universe is measured and guided by God, the All-Powerful and All-Wise, Who has directly designed and created all things. Islamic scholars assert that God must design and create even the smallest thing, for if He did not there would be chaos in the world. Accordingly, the universe is not a completely closed system of cause and effect laws.

The Qur’an calls the regularity of natural phenomena and the relationship between natural causes and their effects sunnat Allah (God’s way of acting). If one recovers from an illness by taking medicine, the Islamic understanding indicates that medicine is the apparent cause. However, the real Healer is the one who gives medicine its ability to heal. There is a subtle relationship between healing and medicine, because medicine or the process of healing itself both reflect al-Shafi (The Healer). Therefore, the search for medicine is a search for al-Shafi and something to be attained and not denied.

Likewise, you must follow the natural process if you want to produce an apple: plant a seed, wait for the tree to grow, water the tree, and see that it receives enough of the sun’s heat and light. In other words, oxygen, hydrogen, nitrogen, and carbon combine in different ways to compose all plants, and God uses this process to work His Will.

Cause and effect

The process of creation is the result of this cause and effect relationship, out of which determinism and the famous Newtonian Mech-anism are derived. The relationship between cause and effect sometimes is very strong, sometimes very subtle, and sometimes indiscernible. For example, we can calculate astronomically at which time the sun will rise 10 years from now, but we cannot calculate or know if there will be rain this time next year. The scientific explanation of rain cannot determine when it will rain until the physical signs are present. Likewise, we may know life’s characteristics but not what ultimately makes something live. The Qur’anic understanding, unlike that of Newtonian mechanism, indicates that God is continually active in the universe’s creation: Every day He exercises universal power (55:29).

The laws of nature proceed from God’s Wisdom. Behind every cause and effect is the Cause of causes (Musabbib al-asbab): the ultimate Cause. In fact, the nature of creation indicates that the causes we see in our daily life cannot create the effects we witness. Natural causes, oxygen, hydrogen, nitrogen, and carbon are basically orderless, formless, blind, and unconscious, and therefore cannot create anything that is so consciously well designed. For example, the elements we receive from food are consciously distributed to the appropriate bodily organs and, in fact, neither the elements nor we are aware of this wonderfully organized distribution. Said Nursi, a contemporary Muslim scholar, argues that: If we deny the All Powerful One who is the Cause of causes, then we should accept that in every particular working in your eye there would have to be an eye such as that it could see every limb and part of your body as well as the entire universe with which you are connected.

As the natural world’s causes depend upon the ultimate Cause, they can be suspended. The regularity of natural phenomena depends upon the command of The Most Powerful One. He can suspend all natural laws, for He is the One Who enacted them. Examples of this are the miracles that He allows the Prophets to perform. Fire’s nature is to burn, but it does not burn when God does not will it to, as in: We said: O fire, be calm and peaceful toward Abraham (21:69). The miracles of Jesus, Moses, and Muhammad are other examples. To fully explore the miracles and their implications is beyond the scope of this paper.

When God wills to create something, He commands: Be! (kun) and it is. Natural laws obey His commands and therefore do not act independently. This is demonstrated when His Prophets are protected through a suspension of natural law. Muslim scholars interpret apparent causes as veils that hide God’s Power or Will. His Wisdom necessitates that causes veil His Majesty.

In this world, dar al-hikmah (the House of Wisdom), His Wisdom dominates. Thus the cause and effect relationship proceeds from His Wisdom. God can create a full-grown person in one day, but His Wisdom necessitates that a person be created in a way that allows him or her to have various stages of life. By working through a process in nature, God teaches people that they must follow a similar process in their deeds. Although God’s Power is reflected in the universe’s creation and in the natural world’s process of cause and effect, its real reflection is in the Hereafter (dar al-qudrah [The House of Power]), which contains no cause or effect, but only God’s power directly.

Conclusion

The Qur’anic understanding of nature encourages us to feel our ecological responsibility for the environment, because nature, being a book of God, deserves our highest respect. The Qur’an promotes love for nature, because nature is a result of the love of God as well as a letter and a helper leading to the discovery of ultimate reality. Through contemplating nature and by being more aware of the reflections of God’s beautiful Names, believers see His signs and experiences His presence in his or her daily life. They also will observe, through nature, His art and the lesson He gives to humanity through His creation.

Footnotes

1. Cited in Ian G. Barbour, Religion in an Age of Science: The Gifford Lectures 1989-1991 (USA: Harper San Francisco Press, 1990), 1:245.
2. For a complete list of God’s beautiful Names, see Ian S. Markham, A World Religions Reader (Oxford: Blackwell Publishers, 2000). He also gives an excellent account of Al-Ghazali’s The Ninety-nine Beautiful Names of God, translated by David. B. Burrell and Nazih Daher.
3. Said Nursi, The Treatise on Nature, The Flashes Collection (the 23rd Flash on nature) (Istanbul: Sozler Publication, 1995), 232-54. Nursi argues that the naturalists’ way is impossible, whereas the Qur’an’s way is necessary. He defends this idea through parables and comparisons. In the introduction of his treatise he writes: This treatise puts naturalistic atheism to death with no chance of resurrection, and totally shatters the foundation stones of unbelief.

Honesty, defined as honor gained by action or conduct, is an inevitable part of our private and public life. But its implications for public life in a democracy are far more important. We can do a better job of passing on a sense of the value of honesty, integrity, and personal responsibility to the next generation in a democratic society. Teddy Roosevelt, while governor of New York, said: Honesty is not so much a credit as an absolute prerequisite to efficient service to the public. Unless a man is honest we have no right to keep him in public life. No man who is corrupt, no man who condones corruption in others, can possibly do his duty by the community.(1)

It is not an easy task to resolve the problem of honesty in democratic governance. To the extent that knowledge gives power, to that extent do lies affect the distribution of power; they add to that of the liar, and diminish that of the deceived, altering his choices at different levels.(2) Bok, a writer and philosopher currently serving as a distinguished fellow at the Harvard Center for Population and Development Studies, explains the importance of honesty in public life by emphasizing how lying harms social trust:

The importance of honesty in public life is as follows. Lying and deception clearly do not affect only isolated individuals. As lies spread “ by imitation, or in retaliation, or forestall suspected deception “ social trust is damaged. Yet trust is a social good to be protected just as much as the air we breathe or the water we drink. Social goods are non-excludable, individuals cannot be prevented from sharing them, and they are available for the public to enjoy. Examples include the lighthouse, peace and security, and law and order. When social trust is damaged, the community as a whole suffers; and when it is destroyed, societies falter and collapse.(3)

In the public sphere, lying or the suspicion of lying has an added consequence: the proliferation of bureaucracy and regulation.

Gutmann and Thompson see deception, the action of deceiving or cheating, as closely related to secrecy and confidentiality. They consider the following factors in which citizens can permit public officials to engage in deception: the importance of the deception’s goal; the availability of alternative goal-achieving means; who will be deceived (other officials, other governments, all citizens); accountability (the possibility of approving deception in advance or discovering it later); and containing the deception (its effects on other actions by officials).(4)

Requirements of honesty

The principle of honesty, when applied to public policy and administration, has several requirements. The first one is the obligation to avoid lying. The Iran-Contra affair and other cases raised the perennial question of whether official lies should be permitted for the public good. When John M. Poindexter, President Reagan’s national security advisor, was accused by Congress of an unapologetic embrace of truth, he replied that he had acted in what he thought were the country’s long-term interests. Even those who disagree with Poindexter’s judgment acknowledge that certain situations warrant deception. But was this particular situation exceptional enough to warrant it?

The second requirement is being truthful when presenting information to superiors and the public. For example, a public official cannot make exaggerated claims (or vice versa) about what a proposed program will do in order to generate enthusiasm for it.

The third requirement is respecting other people’s ability to gather and present accurate information relevant to public policy. In other words, honesty requires that an official does not try to prevent or suppress studies that challenge his or her view. Deception involves intentionally (or negligently) causing someone to believe something that the deceiver knows (or should know) to be false. Political deception is not always easy to recognize, because it seldom comes in the form of an outright lie.(5)

The fourth requirement is to keep the public well-informed. This cannot be overemphasized, for an informed public is an essential ingredient of democracy. Yet in practice, some officials (e.g., the president, mayor, policy makers, or military people) have found an easy justification for both secrecy and deception. They believe that ordinary citizens, even sometimes other government officials, cannot understand such complex problems as military operations, international security and national defense issues, and other such matters. The people’s apparent inability to do so gives public officials a kind of right to deception. Since average citizens cannot possibly know the whole truth about specialized subjects, lying to them is permissible “ provided that there are some good reasons. Sometimes, government officials use the same ethic when they decide not to inform citizens of government involvement in various complex issues.

Conclusion

In a democratic society, these reasons cannot be used to justify giving anybody permission to deceive whenever they consider it necessary. The social good and public interest should not be used as excuses for deception; rather, they must be a reason for honesty. The ethical education of public officials, public awareness, open and transparent public administration, clear rules, policies, and regulations might ease the job of public officials in terms of ethical dilemmas. Such practices also might help them by providing consistency in decision-making, understanding the values reflected by that decision, and reaching more reflective judgments. Findings reported in several analytical studies indicate that ethics education is making a difference. We cannot afford, intentionally or unintentionally, to be a partner in producing a new generation of leaders who are ethically illiterate and morally misguided.

Footnotes

1. Theodore Roosevelt, The Eighth and Ninth Commandments in Politics, Outlook (12 May 1900). Online at: www.bartleby.com/58/7.html
2. Sissela Bok, Lying: Moral Choice in Public and Private Life (New York: Pantheon, 1978), 20.
3. Ibid.
4. A. Gutmann and D. F. Thompson, Ethics and Politics: Cases and Comments (Chicago: Nelson-Hall Publishers, 1998), 48.
5. Ibid.